In this article, we propose some modi cations to the maximum likelihood estimation for estimating the parameters of the Pareto distribution and evaluate the performance of these modi ed estimators in comparison with the existing maximum likelihood estimators. Total Relative Deviation (TRD), Total Mean Square Error (TMSE), and Stein Loss Function (SLF) were used as performance indicators of goodness of  t analysis. The modi ed and traditional estimators were compared for di erent sample sizes and di erent parameter combinations using a Monte Carlo simulation in R-language. We concluded that the modi ed maximum likelihood estimator based on expectation of empirical Cumulative Distribution Function (CDF) of  rst-order statistic performed much better than the traditional ML estimator and other modi ed estimators based on median and coe cient of variation. The superiority of the mentioned estimator was independent of sample size and choice of true parameter values. The simulation results were further corroborated by employing the proposed estimation strategies for two real-life datasets.

This is a 392-page, extensive Persian book published in Tehran in November 2021. The biography, achievements, and ideologies of Azar Kayvan (1533–1618), who lived in Safavid Iran and Mughal India in the 16th and 17th centuries are covered, as the title of the book implies. First, I want to commend the author for having the courage to write a book about a mystical philosopher who falls into a rather minor category in the intellectual history of the contemporary Persian world. I hope that this achievement will elevate a minor to a position where people in Iran and India will realize his significance. The author is Farzaneh Goshtasb (1973–), who is currently an Associate Professor at the Institute of Humanities and Culture in Iran. She is a Zoroastrian lady with only 0.03% of Iran's population. The author’s possible Research motivation is the fact that Azar Kayvan was regarded as a Zoroastrian priest-thinker in the history of modern Zoroastrianism in the Research stage of the 20th century, which is why the issue is important. Nevertheless, the more the author Researched, the more she is forced to come to conclude that Azar Kayvan was not a Zoroastrian.